It is in it that the child searchs personal support, references, protection and orientation. The presence of this familiar one becomes the child capable to support the sufferings and ansiedades appeared during the illness and hospitalization. To forbid the permanence next to the child of this figure of affection can mean the taking of the responsibility of the child for the institution, beyond intervening with its sense of security, satisfaction and relief. Beyond the affection figures, it is necessary, it welfare of the child in its hospitalization, that are satisfied other necessities, second Rasp et al (2006). Amongst these, a satisfactory ambient stimulation, therefore its cognitiva and psychological intelligence is not born ready, and with this adequate sensrio-motor stimulation, it will be able to result in the development normal, or next to this, what it could prevent the retardation sensrio-engine of ambient origin. The recreation necessity also is indicated as important, therefore it is playing that the child interacts with the environment and works its distresses and fears.
The participation of adults in the tricks can occur, when eventually requested for the child. However, in the nursing, it can be opted to the technique of the therapeutical toy, intervined in the hospitalization of the child, giving a possible assistance traumatic the least. Hospitalization brings fear for to be something unknown, a new experience. With the use of the therapeutical toy, knowledge of the proper body is propitiated, what they increase the possibilities to more perceive, to differentiate and to feel the world to its redor in a way insurance. For Rasp (2006), to play already it is a therapeutical process. It is played with what if it cannot understand, is played to be able to understand better and to ressignificar the life. It also has the necessities of corporal hygiene, comfort, clothes, sleep, control of the eliminations and sexual curiosity (Rasp et al, 2006).
In compliance with Gregorio (2006), Saint Augustin was one of first the religious thinkers who tried to join the faith and the reason, for it, Augustin ‘ ‘ The problem of the relations between the Reason and Faith left formulated indicating the way for its solution -, that will be the basic problem of the medieval scholastic. At the same time it demonstrates clearly its philosophical vocation in the measure where, to the side of the faith in the revelation, it burning hotly desires to penetrate and to understand with the reason the content of mesma.’ ‘ One another fact that leaves clearly plus a great difference between such beliefs, is that, no moment, the peoples politestas believed that the creators of the world had been the Deuses, this because, differently of monotestas that they creem in the divine perfectibilidade, this Deuses possuam so great imperfection that they would not be capable to create the universe in its complexity. Other thinkers of politesmo, such as Ovdio and Diodoro of Sicily, had left the question of the imperfection as indetermined. This imperfectibilidade makes with that, at definitive moments, the man is capable to fight against the Deuses. For example, the Chinese beat in its Deuses when exactly they did not offer what they were asked for to them.
The cats, in the Egyptian mitolgico world, were considered Deuses because it thought that, running away from the violence human being, the Gods if ‘ ‘ esconderam’ ‘ in the cats. He is clearly that in a world monotesta, to attack its God, would be considered as a criminal, being that, the correct one, for they, is, never to ask for, but yes, to be thankful what It of. For more different than both beliefs they are, both fulfill well its functions very, and that, beyond these differences, a rich conceptual characterization exists that does not become some inferior another one, and thus, disabling any scholar to prove categorically that such belief is better of what another one and that therefore, the people have that seguiz them to get some salvation.
The repertoire of Biblical parabolas, with stories that go of gnese to the apocalypse, almost always composes a species of express popular metaphysics in surprising way. Tame and delicate people had answered, however with brevity, however with incredible prolixidade to the investigations that place them to the film. ' ' I pray so that the children who are born if baptize. To grow or not to grow is another one coisa' ' , it warrants Great Baby, 90 years. goes in front: ' ' This because anjinho that it is not baptized is in the dark one asking for the world if acabar' '. For it, and all, angel serafim is the child who dies without time suck, without eating any thing. ' ' It only has an advantage: mother of five angels serafins, when she dies, is received in the sky for angels touching mandolin, must be much bonito.' ' In that community, what it cannot, what determines the loss of the honor, is to be thief. ' ' To these, it does not have perdo.' ' Each one thinks what it wants and Z de Souza certifies: ' ' The goat that says everything what it knows is besta' '.
Born, the citizen most prosperous of the Small farm of Arracks, nor therefore leave of being simple, common man as its neighbors, tedious in its to say and concise in its sentences: ' ' That history to inherit and to receive soon is very ruim' '. Or then: ' ' The man goes bank of the college pro and learns many things. But the things matutas it learns in the field. He goes coexisting, he goes talking, he goes seeing, he goes being prtico' '. Its summary of life is two phrases: ' ' The measure of never having enche' ' ' ' The man must work thinking that he does not go to die, and must pray knowing that morrer' goes; '. This cadence of the life and death, death and life, perpassa all the film and invites to the reflection. The content makes in them to think. It will be that these individuals, marked for the time in the body and in soul, leaves a philosophical legacy of lesser value that the great philosophers?
A movement exists estudantis, of the unions, some political parties, and groups of artists and intellectuals who are rereading the workmanships of Marx (Karl Marx German Philosopher of century XIX) and believing a world with little social inaquality. clearly that this releitura has that to be adapted to the present with its lacks and perspectives of world. ' ' Any that is the point of view for which let us study the modern society, in order to compare it with the past and to foresee the future, we must conserve, at least, the subconscious mind of this transformation radical in functioning, without what nothing it could be compreendido' ' (CARDOSO, PG 173) to better understand this change of paradigm that some sectors of the society frees through the study and analysis, it is good for remembering that this is not nothing untied or without annex for the opposite comes of evolution of the critical and historical thought the life in society. It is clearly that when if speaks in socialist ideas nowadays if not to say in revolution armed it would be an illusion after the democratic movements if to have some ideological ideas through the force. In this direction the welfare of the population as a whole is the focus of the quarrel of the present time. Any person wants optimum for itself and its family, however with the globalization and easiness of communication the individualistic interests have gained land. Perhaps inside of a simpler optics, we can explain that the necessity of market and the collection for having raise the individualism. The life race and the difficulties of the economic estabilidades move away people as a whole, beyond dividing families and placing parents against children, and brothers against brother. In this direction the human values are being reviewed, and fit to each one of us to make its part in the direction of if becoming a pacifying agent, inside of the coherence, the ethics and moving away from a time for all the uncontrolled consumerism, the fanatism, the intolerncia, the preconception and the homofobia of our society. Bibliography I MASK, Alysson Leandro, Philosophy of Direito Filosofia Poltica, Ed Atlas S.A, 2003, So Paulo? SP BOFF, Leonardo, After 500 years That Brazil We want? Ed Voices, 2000, Petrpolis, RIO DE JANEIRO CARDOSO, Fernando Enrique, Man and Society, National Ed, So Paulo, – SP DUSSEL, Enrique, Philosophy of the Release, Ed Loyola, 1977, So Paulo? SP
The objective of this work is to differentiate, at least, three types of art that had been of utmost importance in these last centuries, that are, the representative art, characteristic art and dramatical art, under a perspective of the thinker Ernest Cassirer 2 REPRESENTATIVE ART In its Aesthetica, Alexander Baumgerton, tries to prove, through a logical idealizao of the imagination, that the art is independent, however, it was imperfection because the logic of the imagination never could reach the same dignity of the logic of the pure intellect. The philosophy of the art and the language, possess antagonistic trends that oscillate constantly, one are objective, the other is subjective. In the objective fact, the language and the art if I summarized and if it constructs through the imitation of the things. The imitation is an inexhaustible source of pleasures, and these pleasures, affirm Aristotle, are an experience more theoretician who specifically aesthetic. If an art if limits to the imitation, and the imitation never is a perfect copy of the object, then, who imitates modifies the object (or the nature), either for more good pu either for more worse, however, the mimtica art can not only assist the image of the nature as a whole, but also to improve it (or to get worse). For example, it has drawings of grape plantations, that are prettier of what many plantations of real grapes. In the representative art, the imitation is seen with something pleasant, therefore, no matter how hard that some object is difficult of being to see, he is delicious (or desprazeroso) to see such object represented for the art.